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Thera 2.43: Brahmali
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(163):Brahmali Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter II. Two Verses =163. Brahmāli= Reborn in this Buddha-age in the kingdom of Kosala, as a brahmin's son, he was named Brahmāli. When grown up, being impelled by the fulfilling of conditions, distress arose in him because of the continual round, and, through associating with spiritually minded friends, he left the world(for monkhood), and took his exercise to a forest. From the maturity of his knowledge he soon developed insight, and acquired sixfold abhiññā(higher knowledge). Living thereafter in the bliss of the Paths, the Thera, so versed in compassing endeavour, uttered one day these verses, on behalf of the bhikkhus(monks) in that forest, concerning devotion to endeavour: ---- 205 Kassindriyāni samathaŋgatāni|| Assā yathā sārathinā sudantā|| Pahīnamānassa anāsavassa|| Devāpi mayhaɱ pihayanti tādino' ti.|| || 206 Mahindriyāni samathaŋgatāni|| Assā yathā sārathinā sudantā|| Pahīnamānassa anāsavassa|| Devāpi mayhaɱ pihayanti tādino' ti.|| || ---- 205 In whom the senses have been hushed to calm, Like horses well tamed by the charioteer, In whom no vain conceits are found, nor aught Of poison-fumes survives, a man like this May stir up envy even among the gods. 206 151 In me the senses have been hushed to calm, Like horses well tamed by the charioteer, In me no vain conceits are found, nor aught Of poison-fumes survives; - one such as I May stir up envy even among the gods.1 ---- 1 The first gāthā is found in the Dhammapada, verse 94, spoken, according to the Commentary (ii 176 f.), by the Buddha concerning Mahā Kaccāyana. Cf. below. CCXXIX. ---- =2.5-3 163 Commentary on the stanzas of Brahmālitthera= The stanza starting with Kassindriyāni samathaṅgatāni sa athaṅgatāni constitutes that of the venerable Thera Brahmāli. What is the origin? This one also, having done devoted deeds of service toward former Buddhas, accumulating good deeds conducive towards escape from, rouds of repeated rebirths in this and that existence, was reborn in a family home, at the time of the Blessed One Vipassī, and on having attained the age of intelligence, he happened to have seen, one day, the Master, wandering about for alms-food, became pious-minded, paid his homage and offered pada fruit (padaphala) to Him. The Master said His word of thanks and departed. On account of that act of merit, he wandered about his rounds of repeated rebirths among divine and human beings, and was reborn in a brahmin family, in the kingdom of Kosala, when this Buddha arose; having gained the name Branhmāli, and attained the age of intelligence, being urged by his prosperity of cause (hetusampatti), he became remorseful over his rounds of repeated rebirths (samsāre), became a monk in the dispensation of Buddha, owing to his being well connected with (sannissaya) good friends like himself, took hold of a suitable mental exercise (patirūpakammaṭṭhāna), kept on dwelling in the forest, increasingly developed spiritual insight (vipassanā) owing to his having reached all-round maturity of his knowledge and became an Arahant with six sorts of higher-knowledge and became an Arahant with six sorts of higher-knowledge but before long. Hence has it been said in the Apadāna:– “I offered pada fruit (padaphala) to the gold complexioned self-awakened Buddha, the worthy recipient of sacrificial offering, entering upon a chariot road. It was ninetyone aeons (kappa) ago, that I then made my offering of fruit; I do not remember any evil existence; this is the fruitful result of fruit offering. My depravity had been burnt. … Buddha’s instruction had been carried out.” Having, however, become an Arahant with six sorts of higher-knowledge, he was spending his time with the bliss of the right path (magga) and happiness of fruition (phala) when, one day, he spoke two stanzas, embracing the invitation to strenuous effort (padhānānuyogaṃ pariggaṇhanto) which had been said with reference to monks in that forest region, by a Thera, who was occupying himself with stenuous effort (padhāna):–- 205. “Whose were the controlling faculties (indriyāni) which had reached calm composure (samatha) similar to horses which had been well tamed by the charioteer? Who is such a one as had given up pride, free from cankers, whom even divine-beings are dear to? 206. My controlling faculties (indriyāni) had reached calm composure (samatha) similar to horses well tamed by the charioteer. Even divine beings love such a one as me, whose pride had been dispelled and who had become free from cankers. Its meaning:–- Among those monks living in the forest region, Kassa: Whose, of which monk, whether of a Thera, senior, or newly-fresh junior, or of middle rank, sārathinā assā yathāmeans: similar to horses well trained by a clever charioteer; indriyāni samathaṃ gatāni means: six senses with mind as the sixth senses (manacchaṭṭhāni) reached the state of having been tamed and the condition of having become meekly gantle; pahīnamānassa means: whose pride of nine varieties (vidha) was it which had been forsaken and on account of whom, who had stood thus: anāsavassa means: of one free from cankers, owing to the absence of four forms of cankers; tādino devāpi pihayanti means: of him, who had attained such like characteristics as are desirable and so on (iṭṭhādīsu tādilakkhaṇappattiyā) human and divine beings also are fond and they long for respectfully (ādarenapatthenti) by means of such gestures as showing well their proper practice (paṭipatti). There, in the stanza, by means of the former half the attainment of the path of Non-returner (anāgāmimaggĪdhigamo) was asked; indeed, the controlling faculties (indriyāni) of a Non-returner (anāgāmī) also become calmly composed (samathaṃ) and rendered gentle owing to having forsaken the lust for sensual pleasure (kāmarāga) and ill will (byāpāda); by means of the latter (half), the apt gain of the path of Arahantship (Arahanttamaggapaṭilābho); indeed, an Arahant is said to be “Pahīnamāno anāsavo tādi (such a canker-free who had abandoned pride).” Thereupon, the venerable Brahmāli spoke a stanza in reply to what has been said: “Kassindriyāni (whose senses),” by (the Thera) who was occupying himself with strenuous effort (padhāna). He revealed his Arahantship (aññā) by means of the second stanza, starting with “Mayhindriyāni,” giving his answer to that matter by way of referring to himself. There, mayhindriyāhi means: my such senses (indriya) as eyes and so on. The rest is but in the manner as has been said. The Commentary on the stanza of the Thera Brahmāli is complete. ----